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I`tikaaf: Miscellaneous (Ahadith 1752 - 1757)

Bismillah.

One Cute Incident:

Volume 3, Book 33, Number 257:
Narrated 'Amra bint 'Abdur-Rahman from 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to practice Itikaf every year in the month of Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. 'Aisha (radiallaahu `anhaa) asked his permission to let her practice Itikaf and he allowed her, and so she pitched a tent in the mosque. When Hafsa (radiallaahu `anhaa) heard of that, she also pitched a tent (for herself), and when Zainab (radiallaahu `anhaa) heard of that, she too pitched another tent. When, in the morning, Allah's Apostle (sallallaahu `alayhi wasallam) had finished the morning prayer, he saw four tents and asked, "What is this?" He was informed about it. He then said, "What made them do this? Is it righteousness? Remove the tents, for I do not want to see them." So, the tents were removed. The Prophet did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days of Shawwal.

Types of I`tikaaf:

Volume 3, Book 33, Number 258:
Narrated Abdullah bin Umar (radiallaahu `anhu):
'Umar bin Al-Khattab (radiallaahu `anhu) said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! I vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram for one night." The Prophet (sallallaahu `alayhi wasallam) said, "Fulfill your vow." So, he performed Itikaf for one night.

Volume 3, Book 33, Number 259:
Narrated Ibn 'Umar (radiallaahu `anhu):
that 'Umar (radiallaahu `anhu) had vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram. (A sub-narrator thinks that 'Umar (radiallaahu `anhu) vowed to perform Itikaf for one night.) Allah's Apostle (sallallaahu `alayhi wasallam) said to 'Umar (radiallaahu `anhu), "Fulfill your vow."

When is I`tikaaf?:

Volume 3, Book 33, Number 260:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days.

One Cute Incident:

Volume 3, Book 33, Number 261:
Narrated `Amra bint `Abdur-Rahman from `Aisha (radiallaahu `anhaa):
Allah's Messenger (sallallaahu `alayhi wasallam) mentioned that he would practice I`tikaf in the last ten days of Ramadan. `Aisha (radiallaahu `anhaa) asked his permission to perform I`tikaf and he permitted her. Hafsa (radiallaahu `anhaa) asked `Aisha (radiallaahu `anhaa) to take his permission for her, and she did so. When Zainab bint Jahsh (radiallaahu `anhaa) saw that, she ordered a tent to be pitched for her and it was pitched for her. Allah's Messenger (sallallaahu `alayhi wasallam) used to proceed to his tent after the prayer. So, he saw the tents ans asked, "What is this?" He was told that those were the tents of Aisha, Hafsa, and Zainab (radiallaahu `anhunna). Allah's Apostle (sallallaahu `alayhi wasallam) said, "Is it righteousness which they intended by doing so? I am not going to perform I`tikaf." So he returned home. When the fasting month was over, he performed Itikar for ten days in the month of Shawwal.

The Fiqh of I`tikaaf:

Volume 3, Book 33, Number 262:
Narrated 'Urwa:
Aisha (radiallaahu `anhaa) during her menses used to comb and oil the hair of the Prophet (sallallaahu `alayhi wasallam) while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.

Kitaab-ul-I`tikaaf [Book of Retiring to a Mosque for Remembrance of Allah] ends here.


When is I'tikaaf? (Hadith No. 1751)

Bismillah.
Hadith no. 1749 and 1750 (below) are repeats. Read the post here.
Volume 3, Book 33, Number 254:
Narrated 'Ali bin Al-Husain (from Safiya, the Prophet's wife):
The wives of the Prophet (sallallaahu `alayhi wasallam) were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet (sallallaahu `alayhi wasallam) said to Safiya bint Huyai (radiallaahu `anhaa), "Don't hurry up, for I shall accompany you," (and her dwelling was in the house of Usama). The Prophet (sallallaahu `alayhi wasallam) went out and in the meantime two Ansari men met him and they looked at the Prophet (sallallaahu `alayhi wasallam) and passed by. The Prophet (sallallaahu `alayhi wasallam) said to them, "Come here. She is (my wife) Safiya bint Huyai." They replied, "Subhan Allah, (How dare we think of evil) O Allah's Apostle (sallallaahu `alayhi wasallam)! (we never expect anything bad from you)." The Prophet (sallallaahu `alayhi wasallam) replied, "Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds."

Volume 3, Book 33, Number 255:
Narrated 'Ali bin Al-Husain from Safiya (radiallaahu `anhaa):
Safiya (radiallaahu `anhaa) went to the Prophet (sallallaahu `alayhi wasallam) while he was in Itikaf. When she returned, the Prophet (sallallaahu `alayhi wasallam) accompanied her walking. An Ansari man saw him. When the Prophet (sallallaahu `alayhi wasallam) noticed him, he called him and said, "Come here. She is Safiya (radiallaahu `anhaa). (Sufyan a sub-narrator perhaps said that the Prophet (sallallaahu `alayhi wasallam) had said, "This is Safiya"). And Satan circulates in the body of Adam's offspring as his blood circulates in it."
(A sub-narrator asked Sufyan, "Did Safiya (radiallaahu `anhaa) visit him at night?" He said, "Of course, at night.")

Today's Hadith:

Volume 3, Book 33, Number 256:
Narrated Abu Said (radiallaahu `anhu):
We practiced Itikaf with Allah's Apostle (sallallaahu `alayhi wasallam) in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah's Apostle (sallallaahu `alayhi wasallam) came to us and said, "Whoever was Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water." When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad (sallallaahu `alayhi wasallam) with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet (sallallaahu `alayhi wasallam) and its tip.
This Hadith explains this one narrated by Abu Hurairah (radiallaahu `anhu):
"The Messenger of Allaah (peace and blessings of Allaah be upon him) used to observe i’tikaaf for ten days every Ramadaan, and in the year in which he passed away he observed i’tikaaf for twenty days." Narrated by al-Bukhaari.
And this is why I`tikaaf in the last ten days of Ramadaan is more recommended than any other time.. Prophet (sallallaahu `alayhi wasallam) preferred it in his last year.
But this doesn't mean one can't observe I`tikaaf in days other than the last ten of Ramadaan. I`tikaaf can be practiced any time of the year. Read this post for more details.

The Shaytaan in You (Hadith No. 1746)

Bismillah.
Volume 3, Book 33, Number 251:
Narrated Ali bin Al-Husain:
Safiya (radiallaahu `anhaa), the wife of the Prophet (sallallaahu `alayhi wasallam) told me that she went to Allah's Apostle (sallallaahu `alayhi wasallam) to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet (sallallaahu `alayhi wasallam) accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama (radiallaahu `anhaa), two Ansari men were passing by and they greeted Allah's Apostle (sallallaahu `alayhi wasallam). He told them: Do not run away! And said, "She is (my wife) Safiya bint Huyai (radiallaahu `anhaa)." Both of them said, "Subhan Allah, (How dare we think of any evil) O Allah's Apostle (sallallaahu `alayhi wasallam)!" And they felt it. The Prophet (sallallaahu `alayhi wasallam) said (to them), "Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one's body). I was afraid lest Satan might insert an evil thought in your minds."
  1. Wives may visit their husbands in I`tikaaf.
  2. The man may accompany his wife on her way back - not leaving the masjid without necessity.
  3. Never entertain evil thoughts about your Muslims brothers and sisters in your head. Never.
  4. If you're doing something that might seem fishy to others, you might as well explain to them your intention/the reality before Shaytan gets the better of them.
  5. Prophet (sallallaahu `alayhi wasallam) said "Shaytan reaches everywhere in the human body as blood reaches in it", and we take this statement on face value. We do NOT try to explain and rationalize everything according to modern day science like it's been done in this article. *face-palm*

One Cute Incident (Ahadith 1744 - 1745)

Bismillah.
Volume 3, Book 33, Number 249:
Narrated 'Amra:
Aisha (radiallaahu `anhaa) said, "the Prophet (sallallaahu `alayhi wasallam) used to practice Itikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsa (radiallaahu `anhaa) asked the permission of 'Aisha (radiallaahu `anhaa) to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh (radiallaahu `anhaa) saw it, she pitched another tent. In the morning the Prophet (sallallaahu `alayhi wasallam) noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet (sallallaahu `alayhi wasallam) said, "Do you think that they intended to do righteousness by doing this?" He therefore abandoned the Itikaf in that month and practiced Itikaf for ten days in the month of Shawwal."

Volume 3, Book 33, Number 250:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) intended to practice Itikaf and when he reached the place where he intended to perform Itikaf, he saw some tents, the tents of 'Aisha (radiallaahu `anhaa), Hafsa (radiallaahu `anhaa) and Zainab (radiallaahu `anhaa). So, he said, "Do you consider that they intended to do righteousness by doing this?" And then he went away and did not perform Itikaf (in Ramadan) but performed it in the month of Shawwal for ten days.
Prophet (sallallaahu `alayhi wasallam) feared that the wives' intentions might be inclined more towards pleasing him rather than pleasing Allah, so he abandoned I`tikaaf to discourage such behavior. Aren't wives (Mothers of the Believers, and wives in general) so cute? :)

Types of I`tikaaf (Hadith No. 1743)

Bismillah.
Volume 3, Book 33, Number 248:
Narrated Ibn 'Umar (radiallaahu `anhu):
Umar (radiallaahu `anhu) asked the Prophet (sallallaahu `alayhi wasallam) "I vowed in the Pre-lslamic period of ignorance to stay in Itikaf for one night in Al-Masjid al-Haram." The Prophet (sallallaahu `alayhi wasallam) said to him, "Fulfill your vow."
There are three main types of I`tikaaf:
  1. WAJIB: To vow or pledge to make I'tikaaf (on a fixed day) for the sake of Allah upon the fulfilment of some wish or desire.
  2. SUNNAT-MUAKKADAH: To reside the last ten nights and days of Ramadhan in the Masjid is Sunnat-Muakkadah, i.e. If a person from the community fulfills the obligation of I'tikaaf, the entire community will be absolved of this sacred duty. Otherwise all the residents will be sinful of neglecting this Sunnah.
  3. MUSTAHAB OR NAFL: This I'tikaaf can be for any amount of time, even for a few minutes.

The Fiqh of I`tikaaf (Ahadith 1740 - 1742)

Bismillah.
Volume 3, Book 33, Number 245:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) used to (put) bend his head (out) to me while he was in Itikaf in the mosque during my monthly periods and I would comb and oil his hair.

Volume 3, Book 33, Number 246:
Narrated 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to let his head in (the house) while he was in the mosque and I would comb and oil his hair. When in Itikaf he used not to enter the house except for a need.

Volume 3, Book 33, Number 247:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) used to embrace me during my menses. He also used to put his head out of the mosque while he was in Itikaf, and I would wash it during my menses.
In view of the fact that the purpose of I’tikaaf is to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course of I’tikaaf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing nawafil (Salâh), tilawah, and other ‘ibâdahdhikr and tasbihat. Moreover, the learning and teaching of ‘ilm of dîn, lectures and study of Islâmic books is not only permissible but also a cause of obtaining thawab.

The Fiqh of I`tikaaf

  • If one observing I’tikaaf lets a part of his body out of the mosque, he is neither considered to have exited the premises nor does this affect the validity of his I’tikaaf. Therefore, he is allowed to take or give anything through the window or door of the mosque.
  • It is acceptable in the Sharee’ah (Islamic jurisprudence) for one observing I’tikaaf to wash and comb his hair, apply perfume, perform Ghusl (ritual bath for purification), shave and groom himself.
  • It is permissible for one observing the I’tikaaf to look at his wife and be touched by her without lust. And it is valid under the Sharee’ah for the wife to serve her husband, such as cleaning and combing his hair, and washing his clothes, etc.
  • It is impermissible for one in I’tikaaf to exit the mosque, save for the express purpose of fulfilling a natural inevitable necessity, such as urination, excretion and fetching food and water for himself, if there is no one else to bring it to him. The same applies to any essential need which he can not satisfy in the mosque; he has the right to go out for it without fearing for the validity of his I’tikaaf.
  • If a person performing I’tikaaf goes out of the mosque due to a need, it is not binding upon him to move hastily. He should walk at his normal pace, provided that he returns to the mosque as soon as he has achieved his objective.
  • According to the majority of religious scholars, the one observing I’tikaaf must not leave the mosque to visit a patient or even attend a funeral procession. But, he does have the right to inquire about the health of a patient while passing by, without going to him.
  • If one observing I’tikaaf goes out for a necessity, such as the death of his father or son, and he has not previously stipulated that he may have to leave the mosque for a similar critical reason, he must restart his I’tikaaf after he has fulfilled his need.
  • It can be derived from the aforementioned Hadeeth that a wife is to abide in her husband’s house, even if he will not go to her for any purpose or if a Sharee’ah-defined impediment hinders him from going home, such as traveling or I’tikaaf; in all cases, it is forbidden for the wife to go out of his home, without his permission.
  • If one exits his place of seclusion without a necessity, hisI’tikaaf becomes invalid.
  • There is a difference of opinion among scholars with regard to the prerequisites of I’tikaaf, [as it is said one must] be fasting and seclude himself only in a mosque where the Friday prayers are held in congregation. The sound view is that fasting is not a precondition, since the Prophet, sallallaahu ‘alayhi wa salam, observed I’tikaaf in Shawwaal. Furthermore, it is permissible to do I’tikaaf in the mosque in which, though congregational prayers are offered, the Friday prayer is not, necessarily. In that case, one should go out to attend the Friday prayer and his I’tikaaf will still be valid. But, it is better for one to seclude himself in a mosque in which the Friday prayers are held.

The Basic Goal of I`tikaaf (Ahadith 1737 - 1739)

Bismillah.

Kitaab-ul-I`tikaaf [Book of Retiring to a Mosque for Remembrance of Allah] starts today..

Volume 3, Book 33, Number 242:
Narrated Abdullah bin Umar (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) used to practise Itikaf in the last ten days of the month of Ramadan.

Volume 3, Book 33, Number 243:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practice Itikaf after him.

Volume 3, Book 33, Number 244:
Narrated Abu Said Al-Khudri (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) used to practice Itikaf in the middle ten days of Ramadan and once he stayed in Itikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his Itikaf. The Prophet (sallallaahu `alayhi wasallam) said, "Whoever was in Itikaf with me should stay in Itikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them." It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (sallallaahu `alayhi wasallam) (i.e. in the morning of the twenty-first).
The i’tikaaf which the Prophet (peace and blessings of Allaah be upon him) always observed at the end of his life is i’tikaaf during the last ten days of Ramadaan. These few days may indeed be regarded as an intensive course of spiritual education which brings immediate positive results in a person’s life during the days and nights of Ramadaan and in the coming days, until the next Ramadaan comes.
The basic goal of the Prophet’s i’tikaaf was to seek Laylat al-Qadr. 
Muslim (1167) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i’tikaaf during the first ten days of Ramadaan, then he observed i’tikaaf during the middle ten days in a small tent at the door of which was a reed mat. He took the mat in his hand and lifted it. Then he put his head out and spoke to the people, and they came close to him. He said: “I observed i’tikaaf during the first ten days seeking this night, then I observed i’tikaaf during the middle ten days. Then someone came and said to me that it is in the last ten days, so whoever among you wishes to observe i’tikaaf let him do so.” So the people observed i’tikaaf with him. 
This hadeeth teaches us a number of things: 
  1. That the basic goal of the i’tikaaf of the Prophet (peace and blessings of Allaah be upon him) was to seek Laylat al-Qadr and to prepare to spend that night in worship. That is because of the great virtue of that night of which Allaah says (interpretation of the meaning): “The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)” [al-Qadr 97:3].
  2. The Prophet (peace and blessings of Allaah be upon him) strove to seek that night before he was told when it is. So he started with the first ten days, then he observed it during the middle ten, then he continued to observe i'tikaaf during the last ten days, when he was told that it is in the last ten days. This is the utmost effort to seek Laylat al-Qadr.
  3. The Sahaabah (may Allaah be pleased with them) followed the Messenger of Allaah (peace and blessings of Allaah be upon him), because they started i’tikaaf and continued with him until the end of the month, because they were so keen to follow his example.
  4. The Messenger of Allaah (peace and blessings of Allaah be upon him) was compassionate towards his companions and showed mercy to them, because he knew that i’tikaaf was difficult for them. So he gave them the choice between staying with him or of leaving, and said: “…so whoever among you wishes to observe i’tikaaf let him do so.” 
There are other aims of i’tikaaf as well, including the following: 
  1. Being alone with Allaah and cutting oneself off from people if possible, so that one may focus completely on Allaah.
  2. Renewing oneself spiritual by focusing totally on Allaah.
  3. Cutting oneself off completely in order to worship Allaah with prayer, du’aa’, dhikr and reading Qur’aan.
  4. Protecting one’s fast from everything that may affect it of whims and desires.
  5. Reducing permissible worldly pleasures and refraining from many of them even though one is able to enjoy them. 

Taraweeh: Individual or Congregational? (Hadith No. 1722)

Bismillah.
Volume 3, Book 32, Number 227:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle (sallallaahu `alayhi wasallam) died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr (radiallaahu `anhu) and in the early days of 'Umar (radiallaahu `anhu)'s Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab (radiallaahu `anhu) one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar (radiallaahu `anhu) said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b (radiallaahu `anhu). Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar (radiallaahu `anhu) remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."
al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b. 
al-Haafiz said: 
Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote from Fath al-Baari
Al-Nawawi said in al-Majmoo’, 3/526: 
Praying Taraweeh is Sunnah according to scholarly consensus… It is permissible to offer this prayer alone or in congregation, but which is better? There are two well-known opinions on this matter. The correct view according to the consensus of our companions is that praying it in congregation is better. The second view is that it is better to pray it individually.
Our companions said: The difference of opinion has to do with one who has memorized the Qur’aan; there is no fear that he may become lazy and neglect it if he prays on his own, and the congregation in the mosque is not going to be affected if he stays away.  But if one of these factors is absent, then praying in congregation is better, and there is no difference of scholarly opinion on this point. 
The author of al-Shaamil said:
Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point. End quote. 
Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan. 
It says in Tuhfat al-Ahwadhi
In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote. 
See al-Mughni, 1/457. 
Shaykh Ibn ‘Uthaymeen said in Majaalis Shahr Ramadaan, p. 22: 
At first the Prophet (peace and blessings of Allaah be upon him) used to pray Taraweeh in congregation in the mosque, then he stopped because he feared that it might be made obligatory upon his ummah…  
Then he quoted the two ahaadeeth quoted above. Then he said: 
No man should keep away from Taraweeh prayer lest he misses out on the reward for it. And he should not leave until the imam finishes Taraweeh and Witr, so that he may attain the reward of spending the whole night in prayer. End quote. 
Al-Albaani said in Qiyaam Ramadaan:
Rather it (praying Taraweeh in congregation) is better than praying it alone, because the Prophet (peace and blessings of Allaah be upon him) did it himself and explained its virtue.
Rather he did not lead them in praying it in congregation for the rest of the month because he feared that praying at night during Ramadaan might be made obligatory for them, and they would be unable to do that, as it says in the hadeeth of ‘Aa’ishah which is narrated in al-Saheehayn and elsewhere. This concern no longer applied after the Prophet (peace and blessings of Allaah be upon him) died and Allaah had completed Islam. Hence the reason for not praying in congregation when offering night prayers in Ramadaan was no longer present, and the previous ruling remained in effect, which is that it is prescribed to offer this prayer in congregation. Hence ‘Umar (may Allaah be pleased with him) revived it, as it says inSaheeh al-Bukhaari and elsewhere. End quote. 
It says in al-Mawsoo’ah al-Fiqhiyyah (27/138): 
From the time of ‘Umar (may Allaah be pleased with him), the Rightly-Guided Caliphs and the Muslims regularly offered Taraweeh prayer in congregation. ‘Umar (may Allaah be pleased with him) is the one who united the people in offering the prayer behind a single imam.
Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote. 

Taken from:  http://ilookilisten.wordpress.com/2013/09/11/taraweeh-individual-or-congregational-hadith-no-1722/

Taraweeh Prayer (Hadith No. 1721)

Bismillah.
Volume 3, Book 32, Number 226:
Narrated Abu Huraira (radiallaahu `anhu):
I heard Allah's Apostle (sallallaahu `alayhi wasallam) saying regarding Ramadan, "Whoever prayed at night in it (the month of Ramadan) out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven."
Let's all hope we came out clean of this Ramadan. ^_^
And may Allah give us the tawfeeq to do so each year.

Encouragement to Make Up for Missed Fasts (Hadith No. 1699)

Bismillah.
Volume 3, Book 31, Number 204:
Narrated Mutarrif from 'Imran Ibn Husain (radiallaahu `anhu):
That the Prophet (sallallaahu `alayhi wasallam) asked him (Imran) or asked a man and Imran was listening, "O Abu so-and-so! Have you fasted the last days of this month?" (The narrator thought that he said, "the month of Ramadan"). The man replied, "No, O Allah's Apostle (sallallaahu `alayhi wasallam)!" The Prophet (sallallaahu `alayhi wasallam) said to him, "When you finish your fasting (of Ramadan) fast two days (in Shawwal)." Through another series of narrators 'Imran said, "The Prophet (sallallaahu `alayhi wasallam) said, '(Have you fasted) the last days of Sha'ban?"
I had to wait long to understand this Hadith. Confusing really, but not anymore Alhamdulillah.
In this Hadith, Prophet (sallallaahu `alayhi wasallam) is asking the man why he didn't keep the two fasts in the last days of Sha`baan, and telling him to make up for them once Ramadaan is over. Going through the issue of fasting in Sha`baan, we learnt that fasting in its second half is not allowed unless a person has a habit of fasting throughout the year, or he started fasting in the first half of Sha`baan to continue in the second half as well, or he's making up missed fasts (fard).
So in the commentary of this Hadith, 3 scenarios have been given of which 2 are more stronger and more correct inshaAllah, and I'll mention them here:
  1. The man had vowed to fast the last two days of Sha`baan for whatever reason. (A vow to fast any day will make that fast obligatory, except Eid.)
    So Prophet (sallallaahu `alayhi wasallam) asked him to make up for them.
  2. The man had a habit of fasting, so he could have continued in the last half of Sha`baan. He was asked to make up for those two days in order to encourage him to keep his practice.
Alhamdulillah for clarity. Feels so good. <3

The Fast of David (Ahadith 1690 - 1696)

Bismillah.
Volume 3, Book 31, Number 195:
Narrated 'Abdullah bin 'Amr bin Al-'As (radiallaahu `anhu):
"Once Allah's Apostle (sallallaahu `alayhi wasallam) came to me," and then he narrated the whole narration, i.e. your guest has a right on you, and your wife has a right on you. I then asked about the fasting of David (`alayhissalaam). The Prophet (sallallaahu `alayhi wasallam) replied, "Half of the year," (i.e. he used to fast on every alternate day).

Volume 3, Book 31, Number 196:
Narrated 'Abdullah bin 'Amr bin Al-'As (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said to me, "O 'Abdullah! Have I not been informed that you fast during the day and offer prayers all the night." 'Abdullah (radiallaahu `anhu) replied, "Yes, O Allah's Apostle (sallallaahu `alayhi wasallam)!" The Prophet (sallallaahu `alayhi wasallam) said, "Don't do that; fast for few days and then give it up for few days, offer prayers and also sleep at night, as your body has a right on you, and your wife has a right on you, and your guest has a right on you. And it is sufficient for you to fast three days in a month, as the reward of a good deed is multiplied ten times, so it will be like fasting throughout the year." I insisted (on fasting) and so I was given a hard instruction. I said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! I have power." The Prophet (sallallaahu `alayhi wasallam) said, "Fast like the fasting of the Prophet David (`alayhissalaam) and do not fast more than that." I said, "How was the fasting of the Prophet of Allah, David?" He said, "Half of the year," (i.e. he used to fast on every alternate day).
Afterwards when 'Abdullah (radiallaahu `anhu) became old, he used to say, "It would have been better for me if I had accepted the permission of the Prophet (sallallaahu `alayhi wasallam) (which he gave me i.e. to fast only three days a month)."

Volume 3, Book 31, Number 197:
Narrated 'Abdullah bin 'Amr (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) was informed that I had taken an oath to fast daily and to pray (every night) all the night throughout my life (so Allah's Apostle (sallallaahu `alayhi wasallam) came to me and asked whether it was correct): I replied, "Let my parents be sacrificed for you! I said so." The Prophet (sallallaahu `alayhi wasallam) said, "You can not do that. So, fast for few days and give it up for few days, pray and sleep. Fast three days a month as the reward of good deeds is multiplied ten times and that will be equal to one year of fasting." I replied, "I can do better than that." The Prophet (sallallaahu `alayhi wasallam) said to me, "Fast one day and give up fasting for a day and that is the fasting of Prophet David (`alayhissalaam) and that is the best fasting." I said, "I have the power to fast better (more) than that." The Prophet (sallallaahu `alayhi wasallam) said, "There is no better fasting than that."

Volume 3, Book 31, Number 198:
Narrated 'Abdullah bin 'Amr (radiallaahu `anhu):
The news of my daily fasting and praying every night throughout the night reached the Prophet (sallallaahu `alayhi wasallam). So he sent for me or I met him, and he said, "I have been informed that you fast everyday and pray every night (all the night). Fast (for some days) and give up fasting (for some days); pray and sleep, for your eyes have a right on you, and your body and your family (i.e. wife) have a right on you." I replied, "I have more power than that (fasting)." The Prophet (sallallaahu `alayhi wasallam) said, "Then fast like the fasts of (the Prophet) David (`alayhissalaam)". I said, "How?" He replied, "He used to fast on alternate days, and he used not to flee on meeting the enemy." I said, "From where can I get that chance?" ('Ata' said, "I do not know how the expression of fasting daily throughout the life occurred.") So, the Prophet (sallallaahu `alayhi wasallam) said, twice, "Whoever fasts daily throughout his life is just as the one who does not fast at all."

Volume 3, Book 31, Number 199:
Narrated Mujahid from 'Abdullah bin 'Amr (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said (to 'Abdullah), "Fast three days a month." 'Abdullah (radiallaahu `anhu) said, (to the Prophet) "I am able to fast more than that." They kept on arguing on this matter till the Prophet said, "Fast on alternate days, and recite the whole Qur'an once a month." 'Abdullah (radiallaahu `anhu) said, "I can recite more (in a month)," and the argument went on till the Prophet (sallallaahu `alayhi wasallam) said, "Recite the Qur'an once each three days." (i.e. you must not recite the whole Qur'an in less than three days).

Volume 3, Book 31, Number 200:
Narrated 'Abdullah bin 'Amr bin Al-'As (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said to me, "You fast daily all the year and pray every night all the night?" I replied in the affirmative. The Prophet (sallallaahu `alayhi wasallam) said, "If you keep on doing this, your eyes will become weak and your body will get tired. He who fasts all the year is as he who did not fast at all. The fasting of three days (a month) will be equal to the tasting of the whole year." I replied, "I have the power for more than this." The Prophet (sallallaahu `alayhi wasallam) said, "Then fast like the fasting of David (`alayhissalaam) who used to fast on alternate days and would never flee from the battle field, on meeting the enemy.

Volume 3, Book 31, Number 201:
Narrated 'Abdullah bin 'Amr (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) was informed about my fasts, and he came to me and I spread for him a leather cushion stuffed with palm fires, but he sat on the ground and the cushion remained between me and him, and then he said, "Isn't it sufficient for you to fast three days a month?" I replied, "O Allah's Apostle (sallallaahu `alayhi wasallam)! (I can fast more)." He said, "Five?" I replied, "O Allah's Apostle (sallallaahu `alayhi wasallam)! (I can fast more)." He said, "Seven?" I replied, "O Allah's Apostle (sallallaahu `alayhi wasallam)! (I can fast more)." He said, "Nine (days per month)?" I replied, "O Allah's Apostle (sallallaahu `alayhi wasallam)! (I can fast more)" He said, "Eleven (days per month)?" And then the Prophet (sallallaahu `alayhi wasallam) said, "There is no fast superior to that of the Prophet David (`alayhissalaam) it was for half of the year. So, fast on alternate days."
Here's another narration (not from this sequence in Bukhari) that helps understand the topic better:
It was narrated from Abu Qutaadah al-Ansaari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about his fasting. The Messenger of Allaah (peace and blessings of Allaah be upon him) got angry, then ‘Umar (may Allaah be pleased with him) said, “We are content with Allah as our Lord, with Islam as our religion, with Muhammad as our Prophet and with the oath of allegiance (bay’ah) that we have given.” Then he was asked about one who fasts for a lifetime and he said, “He did not fast and he did not break his fast.” [I.e., it becomes a routine for him such that he no longer feels the difference between fasting and not fasting] Then he was asked about fasting two days and not fasting for one day, and he said, “Who is able to do that?” Then he was asked about fasting one day and not fasting for two days, and he said, “Would that Allaah gave us strength for that.” And he was asked about fasting one day and not fasting one day (i.e., fasting alternate days) and he said, “That is the fasting of my brother Dawood (peace be upon him).” And he was asked about fasting on Mondays, and he said, “That is the day on which I was born and the day on which my mission began (or on which Revelation came down to me).” And he said, “Fasting for three days each month and Ramadaan each year is the fast of a lifetime.” And he was asked about fasting on the Day of ‘Arafaah, and he said, “It expiates for the past year and the coming year,” and he was asked about fasting on the Day of ‘Ashoora’, and he said, “It expiates for the past year.” Narrated by Muslim, 1162.
It is clear from this hadeeth that fasting is encouraged, whether it is one or two days each year, one day each week, three days each month, fasting one day and not fasting two days or vice versa, or fasting one day and not the next. The matter is flexible. But the fast of Dawud (`alayhissalaam) is most encouraged because by fasting on alternate days, you never really get used to fasting and/or not fasting. It's not easy, hence the reward.
One important lesson: it's good to commit to great tasks of worship when you have the energy and power to do so. But in lieu of 'continuity and balance', it's advisable to commit to amounts you can continue even when weak or old. Learn this from the experience of Abdullah ibn Amr (radiallaahu `anhu) when he says:
It would have been better for me if I had accepted the permission of the Prophet (sallallaahu `alayhi wasallam) (which he gave me i.e. to fast only three days a month).

Taken from:  http://ilookilisten.wordpress.com/2013/08/26/the-fast-of-david-ahadith-1690-1696/

Continuity and Balance (Ahadith 1685 - 1689)

Bismillah.
Volume 3, Book 31, Number 190:
Narrated 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast. I never saw Allah's Apostle (sallallaahu `alayhi wasallam) fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Sha'ban.

Volume 3, Book 31, Number 191:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) never fasted in any month more than in the month of Sha'ban. He used to say, "Do those deeds which you can do easily, as Allah will not get tired (of giving rewards) till you get bored and tired (of performing religious deeds)." The most beloved prayer to the Prophet was the one that was done regularly (throughout the life) even if it were little. And whenever the Prophet (sallallaahu `alayhi wasallam) offered a prayer he used to offer it regularly .

Volume 3, Book 31, Number 192:
Narrated Ibn 'Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) never fasted a full month except the month of Ramadan, and he used to fast till one could say, "By Allah, he will never stop fasting," and he would abandon fasting till one would say, "By Allah, he will never fast."

Volume 3, Book 31, Number 193:
Narrated Anas (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) used to leave fasting in a certain month till we thought that he would not fast in that month, and he used to fast in another month till we thought he would not stop fasting at all in that month. And if one wanted to see him praying at night, one could see him (in that condition), and if one wanted to see him sleeping at night, one could see him (in that condition) too.

Volume 3, Book 31, Number 194:
Narrated Humaid:
I asked Anas (radiallaahu `anhu) about the fasting of the Prophet (sallallaahu `alayhi wasallam). He said "Whenever I liked to see the Prophet (sallallaahu `alayhi wasallam) fasting in any month, I could see that, and whenever I liked to see him not fasting, I could see that too, and if I liked to see him praying in any night, I could see that, and if I liked to see him sleeping, I could see that, too." Anas (radiallaahu `anhu) further said, "I never touched silk or velvet softer than the hand of Allah's Apostle (sallallaahu `alayhi wasallam) and never smelled musk or perfumed smoke more pleasant than the smell of Allah's Apostle (sallallaahu `alayhi wasallam)."
After reading all these narrations, the one who wants to overdo fasting and praying at night (or any other form of worship), and give up all the good of this world (zuhd) needs to answer one question: Is he more righteous than the Prophet (sallallaahu `alayhi wasallam)?
Continuity and balance. These two things will take you a long way inshaAllah. Whatever little/more you do of worship, continue it. And don't overdo anything - not even worship. :)
As for the fiqh of fasting in Sha`baan, a summary has been posted here.

Children Fasting (Hadith No. 1676)

Bismillah.
Volume 3, Book 31, Number 181:
Narrated Ar-Rubi' bint Mu'awadh (radiallaahu `anhaa):
"The Prophet (sallallaahu `alayhi wasallam) sent a messenger to the village of the Ansar in the morning of the day of 'Ashura' (10th of Muharram) to announce: 'Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.' "She further said, "Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for, he was given those toys till it was the time of the breaking of the fast."

The Right Age

Fasting is not obligatory for young children, until they reach the age of adolescence, because the Prophet (peace and blessings of Allaah be upon him) said:
“The pens have been lifted from three: from one who has lost his mind until he comes back to his senses, from one who is sleeping until he wakes up, and from a child until he reaches the age of adolescence.”
Narrated by Abu Dawood, 4399; classed as saheeh by al-Albaani in Saheeh Abi Dawood
Nevertheless, children should be told to fast so that they can get used to it, and because the good deeds that they do will be recorded for them. 
The age at which parents should start to teach their children to fast is the age at which they are able to fast, which will vary according to each child’s physical makeup. Some scholars have defined this as being ten years of age.

Celebrate to Motivate

There is nothing wrong, in sha Allah, with the family celebrating the first time a boy or girl fasts, so long as it is limited to this occasion only, and will not become something that is repeated. There is nothing wrong with expressing happiness when the child reaches the age to observe this act of worship, or to encourage him and help him understand that this is an important event in his life. It is also a blessing for which thanks should be given to Allah. Some of the scholars regard it as mustahabb to make food for every happy occasion, and they specifically mentioned making food when a child completes the Qur’an. 

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